The Huahujing (formerly written Hua Hu Ching) (Chinese: 化胡經/化胡经; pinyin: Huàhújīng; Wade–Giles: Hua Hu Ching; literally: "Classic on Converting the Barbarians") is a Taoist book. The work is traditionally attributed to Laozi (formerly written Lao Tzu).

Some scholars believe it is a forgery because there are no historical references to the text until the early 4th century CE. It has been suggested that the Taoist Wang Fu (zh) (王浮) may have originally compiled the Huahujing circa 300 CE.

Two unrelated versions are claimed to exist, one from oral tradition and the other a partial manuscript discovered in a cave in China.Destruction of copies

Emperors of China occasionally organized debates between Buddhists and Taoists, and granted political favor to the winners. The Taoists are sometimes claimed to have developed the Huahujing to support one of their favorite arguments against the Buddhists, which was that after leaving China to the West, Laozi had travelled as far as India, where he had converted—or even become—the Buddha. Buddhism was therefore created as a somewhat distorted offshoot of Taoism. In 705, Emperor Zhongzong of Tang prohibited distribution of the text. An emperor ordered all copies to be destroyed in the 13th century after Taoists lost a debate with Buddhists.

The work is said to have survived in oral tradition. A full translation into English by the Taoist priest Hua-Ching Ni was published in 1979.

Hua-Ching Ni claimed to have derived his translation from the preservation of the Huahujing through oral tradition, having been handed down through generations of Taoist priests. It contains exactly the same number of chapters, 81, as his translation of the Tao Te Ching although it is slightly longer.

Hua-Ching Ni's translation takes the form of a narrative question-and-answer dialogue between a disciple Prince and his learned Master. It was suggested in ancient times that the master is Laozi and the Prince is Siddharta Gautama who would later become the Buddha. This suggestion has been the cause of much contention between Buddhists and Taoists, and was the cause of the original banning of the work.

Thematically the text covers much of the same ground as the Tao Te Ching elucidating on the concept of the Tao - the ineffable universality, often described as a force, principle or path, that pervades everything and everyone. However it goes much further in elaborating the relationship of Taoism to other aspects of traditional Chinese culture such as holistic medicine, feng shui, tai chi and the I Ching. It also gives more detailed advice on Taoist philosophy, meditation and other practices. His Chapter 79 concludes with a summary of Taoist practice: "...do not embrace the Tao. Be the Tao."

Hua-Ching Ni's translation includes some interpretation for the modern world, for example he refers to the four fundamental forces of modern physics giving their individual modern names and relates them to the four fundamental forces identified in Taoist philosophy.

Based on the teachings of Hua-Ching Ni, the Huahujing has also been translated into English by Brian Walker. His translation is in a spare, poetic form reminiscent of many translations of the Tao Te Ching. (Hua-Ching Ni's translation of the Tao Te Ching is also longer than most).Dunhuang manuscript

Parts of chapters 1, 2, 8 and 10 have been discovered among the Dunhuang manuscripts, recovered from the Mogao Caves near Dunhuang. These are preserved in the Taisho Tripitaka, manuscript 2139. Their contents have no relation to the oral texts available in English.

The original text of these may date from around the late 4th or early 5th century. It has also been suggested that this version of the Huahujing may date from the 6th century Northern Celestial Masters.

The text is honorifically known as the Taishang lingbao Laozi huahu miaojing (太上靈寶老子化胡妙經, "The Supreme Numinous Treasure's Sublime Classic on Laozi's Conversion of the Barbarians").

... just for historical evidence and refferace And with much respect to Buddhism and Taoism as two great pillars of enlightenment ...

« Last Edit: September 11, 2017, 01:32:11 AM by voglee »

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What is above form is called Tao; What is within form is called Tool.----------Confucius

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Just want to add, I've read Hua-Ching Ni's translation and interpretation of I Ching. Very wise and sagely advices.

It's one of the best I Ching books I have.

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​​Hua-Ching Ni (OmNi) has been teaching and practicing in the United States since he founded College of Tao 1976. OmNi is fully acknowledged and empowered as a true Master of Tao. He is heir to the wisdom transmitted through an unbroken succession of 74 generations of masters dating back to the Han dynasty (206 BCE – 220 CE). He also belongs to the 38th generation of healers in the Ni family legacy. As a young boy, he was educated within his family in the spiritual foundation of Tao, and trained in mainland China by Taoist masters in healing, T’ai Chi Ch’uan, Kung Fu, Internal Alchemy, Chinese Medicine and Herbology. Later, he studied for more than 31 years in the high mountains of China, fully achieving all aspects of Taoist science and metaphysics.

He brings the ancient wisdom (now known as the Integral Way) alive for us today by using modern language. OmNi’s tireless passion to bring about a better world keeps him writing. His goal is to help people rebuild their natural, healthy energy and awaken their spiritual potential. He has written over 70 books in English and around 50 in Chinese. His books are full of treasures gleaned from his own experience and development.

Master Hua-Ching Ni (OmNi) is a spiritual teacher and physician of Traditional Chinese Medicine who has preserved and distilled the Taoist spiritual and healing wisdom of the ancient East. Son of Yo San Ni, Hua-Ching Ni was born in China in the early 1900s and studied at his father's College of Tao and Chinese Healing. At the age of sixteen, he set off to attain his own experiential education. Because of the rapid changes in war-torn China, Yo San Ni advised Hua-Ching to leave, and for twenty-seven years he lived in Taiwan teaching Traditional Chinese Medicine. With his wife and two sons, Daoshing and Maoshing Ni, he eventually moved to the United States. In 1976, College of Tao and Integral Health was established. In 1989, Yo San University of Traditional Chinese Medicine was founded by the Ni Family in Los Angeles, California. The College of Tao's mission was to educate new teachers of the Ni family Taoist movement arts and spiritual tradition. Master Hua-Ching Ni published over 100 books in English and Chinese, travelled and taught extensively.

In the year 2000, he retired as the Master of the Integral Way Taoist Tradition and now lives in China.

Here's the book cover for anyone interested. This is one of the "must-have" editions of I Ching along with Carol K Anthony's "I Ching, The Oracle of the Cosmic Way". (Though now I concentrate more on Six Lines, many years ago I was using them.)

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Feel free to enlighten us please. It’s good to hear what the Buddha says (or what ancient people had recorded down), I’m open-minded.

On the other hand, we being able to learn and use CM is a form of special affinity. Majority of the world’s population is either unaware of CM or refuse to acknowledge CM. Since we have special affinity with CM, we should not throw it away.

It’s like heaven giving minority of us some special help via CM.

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The examination of what should be acceted and what should be discarded of the good and bad through relyingupon the king of mantras, AH RA PA TSA, which is known as the speech of the Pleasing Manjushri.

The ever-increasing wealth of books concerned with Tibetan culture and religion has both influenced andbroadened the outlook of the West. A few of these publications have dealt with our life and culture in a balanced way, discussing them in their proper context.However, the majority of books have looked at one aspect of Tibet in isolation from the whole. This mayleave the reader with a disjointed view of Tibet.The work presented here- MO: Tibetan Divination System-should be seen against the entire backdrop ofTibetan culture. The Mo should not be seen as a spurious religious practice, unconnected with the profoundteachings of the Buddha which underlie the life of the Tibetan people.In Buddhism, especially in the Mahayana tradition, it has been taught that the highest good is to benefitother living beings. This is exemplified by the bodhisattva, a being who strives to gain the stage of pureand perfect enlightenment for the sake of all sentient beings. Numerous scripts tell us that a bodhsattvashould not hesitate to use any method tat would bring relative and ultimate happiness to others. The bodhisattva has been enjoined to assist others by giving them spiritual teachings, material obects such as medicine and food, fearlessness, loving kindness and advice on how to deal with the travails of worldly existence.Since the Buddhas are endowed with knowledge of the cause and eﬀect of all conditions as well as insight into their ultimate reality, the use of Mo could prove beneficial if combined with unwavering faith in and one-pointed concentration upon the Buddhas. Mo is thus one of the ways in which unenlightened beings may rely upon the Buddhas to help overcome predicaments in their everyday lives.There are two primary functions of the Mo. First of all, it is a sy stem that allows us to help ourselves to seea situation or event clearly. Secondly, if we use it for others with the proper motivation of performing a selfless act of giving - as has been extensively done by many of the great teachers of Tibet-it is a sy stem thatenhances our practice of the Bodhisattva's path. There is also a secondary function of the Mo. The central,most profound teaching of the Buddha is Pratitya Samutada, which may be translated as interdependentorigination or co-dependent arising. This teaching simultaeously explains the essence of the interplay ofcauses and conditions on the relative, worldly level of reality and the essence of emptiness, or selflessness,on the ultimate level of reality. Although diligent efforts are needed in concentration and insight to attain a realization of interdependent origination, a sy stem such as Mo reveals a glimpse of the interdependence and causal play of the world in which we live and mayhopefully induce one to investigate it on a deeper level.

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Oh I just recalled Singapore's Bak Gua $1 coin's story. It was a buddhist monk who advised our country founder Mr Lee Kuan Yew. The same monk also provided fengshui advises over the years to Mr Lee regarding to Singapore.

So monk can practise CM, I see.

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